Turin shroud was made for medieval Easter ritual, historian says
Charlotte Higgins ("The Guardian," October 23, 2014)
When it is exhibited next year in Turin, for the first time in five years,
2 million people are expected to pour into the city to venerate a
four-metre length of woven cloth as the shroud in which Jesus Christ was
wrapped
after his crucifixion, and on to which was transferred his ghostly image.
Despite the fact that the cloth was radiocarbon-dated to the 14th century
in 1988, an array of theories continue to be presented to support its
authenticity – including, this year, the idea from scientists at the
Politecnico
di Torino that an earthquake in AD 33 may have caused a release of neutrons
responsible for the formation of the image.
But, according to research by British scholar and author Charles Freeman,
to be published in the journal History Today, the truth is that the shroud
is not only medieval, just as the radiocarbon dating suggests, but that it
is likely to have been created for medieval Easter rituals – an explanation
that flies in the face of what he called “intense and sometimes absurd
speculation” that coalesces around it.
Freeman, the author of Holy Bones, Holy Dust: How Relics Shaped the History
of Medieval Europe, studied early descriptions and illustrations of the
shroud. None predates 1355, the year of its first documented appearance in a
chapel in Lirey near Troyes in France, before it was acquired by the House
of Savoy in 1453 and “converted into a high-prestige relic” to shore up
the power base of the insecure Alpine dukedom.
In particular, he turned up a little-known engraving by Antonio Tempesta,
an artist attached to the Savoyard court, who made a meticulously detailed
image of one of the ceremonial displays of the cloth to pilgrims in 1613.
“Astonishingly,” he writes, “few researchers appear to have grasped that
the shroud looked very different in the 16th and 17th centuries from the
object we see today.”
The Tempesta engraving, as well as a number of 15th- and 16th-century
first-hand descriptions, emphasise a feature that is much less obvious now –
that the figure was covered in blood and scourge marks, relating to Christ’s
flagellation. These extensive markings can be explicitly related, argues
Freeman, to a focus on blood in depictions of the crucifixion that emerged in
the 14th century – a “dramatic” change in iconography that sharply
differentiates depictions of the crucified Christ from those of earlier
centuries, and which reflects revelations of a bloody, wounded Christ reported
by
mystics such as Julian of Norwich in the 14th century.
The original purpose of the shroud, argues Freeman, is likely to have been
as a prop in a kind of medieval, theatrical ceremony that took place at
Easter – the Quem quaeritis? or “whom do you seek?”
“On Easter morning the gospel accounts of the resurrection would be
re-enacted with ‘disciples’ acting out a presentation in which they would enter
a makeshift tomb and bring out the grave clothes to show that Christ had
indeed risen,” he said.
Freeman’s idea was shored up by his study of the earliest illustration of
the shroud – on a pilgrim badge of the 1350s found in the Seine in 1855. On
it, two clerics hold up the shroud, and beneath is an empty tomb.
The church officially regards the shroud with an open mind: as a object to
be venerated as a reminder of Christ’s passion, rather than, necessarily,
the physical imprint of his body.
Next year, millions of pilgrims will beg to disagree – as they will with
Freeman’s argument that places the shroud at the birth of northern European
drama rather than at the dawn of Christianity, and that identifies the
images on it as traces of a “crude and limited” painting of the 14th century.
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